SOUTH WEST PACIFIC (SWP) (VANUATU, SOLOMON ISLANDS, FIJI, SAMOA
AND TONGA) RELIGIONS GENERAL AWARENESS TRAINING
PRELIMS
Introduction.
Safety.
Breaks.
1982
OUTCOME:
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There are three desired outcomes for this training, these are:
Personnel will be aware of the general religious make up of countries in the
SWP (Orientation)
Personnel will be able to identify key characteristics of religions and
denominations (Awareness)
Personnel will have the ability to ascertain further information about religions
in AO and impact on daily life (Operability)
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PHASES
There are three phases of deliver of this training
Phase 1 - Overview and Orientation Official
This covers a historic overview of religions across the SWP. Movement of
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religion through a general outline of missionary endeavours throughout the
SWP through following the movements of the London Missionary Society
(LMS) and Church Missionary Society (CMS). And briefly outlines current
religious dynamics in the south west pacific.
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Phase 2 – Operability
Outlines four key questions to answer to understand and assess religious
dynamics and potential issues in an AO. A spectrum of religious influence is
also utilised to identify the degree of influence that religion has over daily life.
Phase 3 – Awareness
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Countries in SWP are placed on spectrum of religious influence. Religious
make up of SWP countries is identified in comparison to NZ. Four key
questions are practiced with religions and denominations present in the SWP.
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ORIENTATION
Socio-Theology
1982
The focus on this training is on what is believed in the SWP and the impact of
those beliefs over daily life, not on the validity or veracity of the beliefs Act
themselves.
Historical overview
? What do you know about the history of the SWP ?
Two clear relevant periods of history in SWP: Pre and post European contact.
Early European contact through explorers and trading occurred prior to
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missionary endeavours. Missionary movements, largely coming from England,
had success in evangelising SWP, and were the initial driving force behind the
rapid spread of Christianity through the SWP. Early missionary movements
throughout the SWP occurred 1830-1860, with some missionary movements
occurring in the later part of the 1800s.
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Christianity in the SWP meant a transformation of indigenous religion and
culture. Many rituals and traditions were abandoned post-missionary contact,
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though not immediately (there was a delay of a number of years between
initial contact and transformation as the gospel was communicated, spread
and understood). Christianity largely replaced indigenous religion, though
often in an expression shaped by previous indigenous religion (a la Maori
Christian movements), it didn’t result in a transplanted version of European
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Christianity. Social structures within the SPW also encouraged adoption of
Christianity through tribal leaders converting and leading their people to
convert. Pre-contact prophesies also existed which spoke of a God who would
come through a white visitor and that the people would worship that God.
The LMS (Methodist) was the most successful missionary endeavours. Rev
John Williams was a significant figure within LMS.
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The CMS (Anglican/CoE) was far less successful, except in the Solomon
Islands, where LMS didn’t reach initially. The Rt Rev George Selwyn (previous
Bishop of NZ and Wellington) was a significant figure as he also became the
first Bishop of the Solomon Islands.
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Missionary movements in the SWP are linked to and inherently involved with
the wider social changes and challenges of colonialism in the SWP. During the 1982
time of colonisation there was significant church reform happening in England
and across Europe. This reform was focused on a belief in the importance on
sharing the gospel, as new nations and peoples were discovered Christians
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were excited to preach the gospel to them and see them accept the Christian
faith. These reformers were often involved with the social unrest and
dissatisfaction that was the backdrop of colonialism in England; the desire to
spread out and move away from England itself. As such at times the Christian
church became a vessel of colonialism, and sought to “westernise” SWP
cultures, other times missionaries sought to allow the church in the new
colonies to form its own identity. This tension is evident in the difference
between LMS and CMS in the SWP.
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LMS focussed on training and deploying indigenous missionaries. These
missionaries would first work in their local areas before moving beyond their
tribes to their nations, and then moving to neighbouring islands and countries.
This meant that there were less cultural and linguistic barriers to evangelism.
Prior to western contact a indigenous prophesy has also been shared about a
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god who would arrive in Tahiti who would replace their tribal Gods. Familiarity,
this prophecy and the patriarchal social structure assisted with the swift
conversion to Christianity.
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CMS was a strong missionary movement in NZ, much more so than LMS,
however the success that was found in NZ was not replicated in most of the
SWP except for in the Solomon Islands and in Vanuatu. CMS was much more
reluctant to utilise indigenous missionaries than LMS. This meant that there
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were significant delays in CMS’s ability to conduct evangelism (ironically in NZ
indigenous missionary activity occurred and outpaced European missionary
endeavours). This relationship between European and indigenous
missionaries is an example of other tensions that existed at the time between
Europeans and local populations. These tensions can still be evident in
churches today across the SWP.
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LMS’ endeavours began in Tahiti, then moved West to the Cook Islands,
Samoa, Tonga and Fiji. LMS missionaries then continued with Rev Williams to
Vanuatu, however they did not receive a hospitable welcome and Rev
Williams was killed and eaten by a tribe he was trying to convert. At the same
time CMS was moving north from NZ and East from Australia to Vanuatu and
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the Solomon Islands. There were strong links to the Anglican Church in NZ
(through Bishop Selwyn) and Australia (through church structure links) for a
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number of years. Presbyterian Missionaries moved into the missionary
vacuum that was created when Rev Williams was killed and began working in
Vanuatu.
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Over time a new religion, Hindusim, moved into Fiji through the movement of
Indian indentured workers from India to Fiji. Hinduism is now the second
biggest religion in Fiji, but is primarily the religion of Indo-Fijians.
?Questions?
What about other Religions in the SWP?
Islam has a limited presence throughout the SWP. It is growing, yet this
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growth is due to immigration, not through conversion of the local population. In
the Western area of our area of responsibility Islam is a more significant
presence due to the proximity of Vanuatu and the Solomon Islands to Islamic
countries. Depending on the country there is some structured organisation of
Islam.
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Other religions of Hinduism, Sikh, Animism Baha’I and Judaism are present
due to immigration. Hinduism is present in Fiji due to the migration of sugar
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cane workers in the late 1800s. Due to the cultural tensions between Fijians
and Indo-Fijians and the Theological difficulty of converting to Hinduism,
Hinduism is largely the belief of Indo-Fijians. Hinduism and other religions
have a very limited presence.
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Atheism and Agnosticism is a significant belief systems in NZ and western
countries (try not to dwell on labelling them as belief systems as they don’t
have a uniform set of belief aside from commonly held beliefs about what
there isn’t). However, it is very uncommon to have atheists or agnostics in the
SWP, those that are present are often westerners.
?What do you know about the separation of church and state?
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In NZ the church and the state are separate, and there is no state sponsored
religion. Meaning that the church does not expect to dictate the laws of the
land and that the state supports free practice of religion. Across the SWP this
is largely the case. However, due to the involvement of missionaries with the
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formation of the nation states as we know them there are varying degrees of
separation.
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?Questions/Comments?
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OPERABILITY
Unpacking means of identifying dominant religions in AO and identifying areas of
special consideration related to religions in AO
Firstly it is important to be cognisant of the fact that any AO will have a
dominant belief system. And that at times, unlike in New Zealand, this
dominant belief system will be religion based. The key is to be able to quickly
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and accurately identify what the dominant belief system is and any potential
activities that you may engage with the will cause conflict with that belief
system.
There are four key questions to ask which can help you identify potential areas
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for conflict or offense, couple these questions with your own knowledge of the
belief system (ie. if the locals claim a belief system) and SME guidance.
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We will look at each question one at a time, unpacking what could be included
in each questions and what some hypothetical examples are. (Depending on
the size of the group, split into pairs and get the pairs to discuss one or two of
the key questions and feed back to the group).
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The four key questions are:
What is sacred?
What are the traditions?
What is considered “good”?
Who is important?
Examples of areas that the questions might look at:
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What is sacred
Sites/buildings/places
Texts
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Items/relics
People
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Who is central & important
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Clergy/ministers/pastors
Other religious leaders
Oher authority figures
What are the traditions
Patterns of worship
Calendar observances (Holidays, Holy days)
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Weekly rhythms
Giving and financial arrangements
What is considered “good”
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What is the criteria that is used to define good/bad
What is expected as punishment for those who are “bad”
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What are the points of difference with your own culture and understandings
It is time to address the obvious issue here, and that is that there can be a
difference between what someone, or a group, profess to believe, how they
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live their lives and their worldview. People can often have conflicting beliefs
and practices. This is as true for New Zealanders as it is around the world.
That someone’s actions may contradict their beliefs, does not mean that we
should disregard their belief system as it can still fundamentally shape how
they see and interact with the world. It is not our place to try to “smooth out”
their belief system so their belief system perfectly matches their practice or
vice versa. We need to be cognisant of the dominant belief system of the
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locals where we are operating, regardless of how well they live it out.
The next question that needs to be considered is the degree of influence that
that belief system has over daily life, local and national politics. In order to
identify how influential a belief system is, and therefore what considerations
you must make to ensure you do not cause offence, it is useful to place the
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dominant belief system’s influence on a spectrum of influence. Here we will
return to the language of “religion”; however, please remember that religion
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refers to a belief system, not just a recognised formal “religion”.
?If you were making your own spectrum, what would the extremes be and what
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labels would you place in the middle?
A useful spectrum of influence goes from a Theocracy to free exercise of
religion. Degrees between the two extremes are: One state religion, state
sponsored religion, and limited exercise of religion. Any culture, society,
nation, will fit somewhere along this spectrum when considering dominant
belief systems.
?What do each of the degrees mean?
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Theocracy
State led by clergy
Laws based and justified using theological texts and frameworks
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One religion state
Political leadership outlaw other relgions
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Expectation of adherence to a particular religion
Laws based on religious beliefs
State sponsored religion
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State preference of one religion/denomination
Limited respect/allowance of other religion
Legality of exercise of alternative religions may be in question
Limited exercise of religion
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Significant social expectation of conformity to one religion,
Incl. potential for hostility towards proselytizing and conversion to
alternate religions
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State may claim free exercise of religion
No repercussion for exercise of religions within secular laws
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Free exercise of religion
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Varying degrees of social expectation of conformity/adherence to one religion
State claims free exercise of religion
No repercussion for exercise of religions within secular laws
Questions/Comments
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AWARENESS
Returning to our spectrum of influence. Where would you place Fiji, Samoa,
Tonga, Vanuatu, the Solomon Islands and New Zealand?
Free exercise of religion
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Fiji
Solomon Islands
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Limited exercise of religion
Vanuatu
Tonga
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State religion
Samoa
One religion
Theocracy
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We are now going to turn our attention to the religious makeup of each of the
countries that we are considering here. Primarily to get a greater appreciation
for how ubiquitous religion is in the SWP, that almost everyone claims to be
part of a religion. This can then help you to delve into which religions you may
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want to learn more about or what you might be going to if deploying to the
SWP.
1982
Samoa – CIA Fact book
Christian
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Congregationalist 31.8%
Roman Catholic 19.4%
Mormon 15.2%
Methodist 13.7%
Assembly of God 8%
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Seventh-Day Adventist 3.9%
Worship centre 1.7%
Other Christian 5.5%
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Other .7%
Baha’I (house of worship in Samoa)
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Hindu
Buddhist
Jewish
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None .1%
Unspecified .1%
Tonga – Tonga department of Statsitics 2011
Christian 98.2%
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Free Wesleyan 35.5%
Roman Catholic 14.9%
Latter Day Saints 18%
Free church of Tonga 11.5%
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Church of Tonga.07%
Tokalkolo.02%
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Anglican.01%
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Seventh-day Adventist.2%
Assembly of God.2%
Constitutional church of Tonga.01%
Gospel Church.0%
Jehovah’s witnesses.0%
Other 1034 .01%
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Baha’I.01%
Hindu.0%
Buddhism.0%
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Islam.0%
Other.01% the
None.0%
Refused to answer .0%
Fiji – Fiji statistics department 2011
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Christian 58%
Methodist - 36.2%
Roman Catholic – 8.9%
Assemblies of God 4%
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Seventh-day Adventist 2.9%
Anglican .8%
CMF .7%
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Latter Day Saints .4%
Apostolic .3%
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Gospel .2%
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Baptist .2%
Salvation army .2%
Presbyterian .0%
Other 2.3%
Hindu 33.7%
Sanatani – 25%
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Arya Samaj – 1.2%
Kabir Panthi .0%
Sai Baba .0% Official
Other 7.4%
Muslim 7% the
Sunni – 4.2%
Ahmadiyya .3%
Other 2.6%
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Sikh .4%
Baha’I .1%
Confucianism 0.0%
Other Religions .1%
Released No Religion .7%
Vanuatu
Christian 83%
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Presbyterian 32%
Roman Catholic 13%
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Anglican 13%
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Seventh Day Adventist 11%
Church of Christ 3.8%
Other 10.2%
Animism 7%
Buddhism 4%
Baha’I 3%
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Others 3%
Solomon Islands
Christian 92%
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Anglican 35%
Roman Catholic 19%
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South Seas Evangelical 17%
United church in PNG and Solomon Islands
Seventh Day Adventist church
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Animisn 5%
Other 3%
Muslim
Baha’i
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Jehova’s witnesses
Church of Jesus Christ and the Latter Day Saints
Unification Church
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Indigenous churches
NZ – 2013 Census
1982
Christian 47.65%
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Roman Catholic 12.61%
Anglican 11.79%
Presbyterian, Congregational and Reformed 8.47%
Christian (not defined) 5.54
Methodist 2.64%
Pentecostal 1.9%
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Baptist 1.39%
Latter-day Saints 1.04%
No Religion 41.92%
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Objection to answering 4.44%
Maori Christian 1.36%
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Ratana 1.03%
Hindu 2.1%
Buddhist 1.5%
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Muslim 1.18%
4 Key questions exercise
Looking at the six main religions found in the SWP, apply the four key questions
in pairs or as a group to identify what considerations you may need to make, or
further questions to ask, when working or planning work.
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Christianity
Sacred
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Churches – Places of worship and public gathering. Often situated in each
rural village and a number of churches will be present in built up areas. Used 1982
for regular worship activities and other ceremonies.
Texts – Bible. Various groupings of books within the bible are held as
authoritative.
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Teachings – Teaching of ministers are held as important and informative.
Significant weighting can be given to these for certain denominations.
Holy sites – certain areas will identify sites of significant historical and
spiritual importance.
People
Within a local church group there is an individual or group who are
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appointed to leadership positions.
These leaders often hold responsibility for different areas of
communal life, E.G.. Teaching, care for others, services, activities in
the community.
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Different titles for leadership largely divided by denomination, roles of
leaders differ according to denomination
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Historical person of Jesus Christ, also other prophets or saints for different
denominations/sects.
Traditions
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Communal gathering for worship at a designated place of worship (church).
On Saturday or Sunday (the norm is for Saturday evening or Sunday,
however some denominations gather on Saturdays or Fridays).
Main holiday commemorations
Easter
Christmas
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Ash Wednesday
Lent (40 days before Easter)
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Passover
Pentecost
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Saints days
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Ethics
Based on particular interpretation of bible and church teaching.
Large variations between denominations and regional differences.
Hinduism
Summary of religion
Hindusim is a religion born from Indian culture. It does not have a clear
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doctrine or theology and there is a vast range of beliefs within Hindusim.
Because of the vast range of beliefs it is not possible to classify Hinduism as
monotheistic, pantheistic, polytheistic, atheistic or any other religious
classification.
A range of beliefs exist within the umbrella of Hinduism. Attempts to
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characterise uniformity in Hinduism have been rooted in European attempts
to categorise it as a religion or at attempted conversion to Christianity by
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English missionaries.
Hindusim came to Fiji through indentured labour brought in from India
during English rule.
Different classifications of schools exist around deities worshipped, vedas
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observed etc. Modern moves to create a more unified Hindu religion
(revivalist movement)
Sacred
Texts - no clear grouping or canon of scripture, two main groupings of sacred
text are
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Vedas (What is heard), significant variations exist between different
branches of Hinduism over what Vedas are authoritative.
Smritis (Remembered), a range of other texts, stories, poems and
mythology
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Animals – As an extension of Hindu beliefs about not harming animals, cows
are a particularly revered animal, but are not worshipped.
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Gods or Avatars of particular Gods – significant variations of which God is
worshipped, however they are often seen as different versions or
expressions of Brahman (Unknowable and undefinable supreme divine
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entity). Icons or statues of these Gods are considered sacred also.
Temples – House of Gods.
People
No organised hierarchy across Hinduism
High levels of respect and support offered to Brahmins (Vedic teachers &
priests) & those that have chosen a monastic life.
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Caste system which has been a significant part of Hinduism places all peoples
into a certain class/role which are seen as more or less important
Priest & Vedic teachers
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Warriors & Kings
Farmers and Merchants
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Servants and Labourers
Traditions
A wide variety of traditions exist within Hinduism
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Life stage rituals are significant
Personal worship in home
Pilgrimage, not mandatory but often undertaken to sacred sites.
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Pursuit of Moksha (oneness with God) thereby ending individual cycle of
rebirth is seen as the goal of ethical life.
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Dharma (ethical living) is a central belief, Various definitions of what this
entails are held by different groupings of Hindus.
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Islam
Summary
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The world’s second largest religion
Abrahamic faith, through the Prophet Mohammed. Born in the middle east,
dominant religion in the middle east and parts of Africa, and Southern Asia.
Quickly growing religion.
Two significant schools – Sunni (largest 85-90%) and Shia (10 %). Other
smaller regional schools exist too.
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Sacred
Qu’ran – is the central Holy Text. Certain behaviour is expected when
handling or transporting the Qu’ran.
Haddith (stories of Mohammad’s life) considered second in importance as a
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sacred text. Signficant variations between sects exist around what Haddith
are authoritative.
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Islamic Jurisprudence – Learned judgements of laws regarding how to live
and interact that aren’t covered in Qu’ran or Haddith
Mosques – Houses of worship
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Pilgrimage (Hajj) to Mecca once in a lifetime
Eid prayers on Friday
People
Scholars of the Qu’ran
Religious leaders – Imams (not ordained but rise up in a mosque
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Traditions
Salat – 5x daily prayers
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Eid – Friday evening prayers
Shahadah – profession of faith
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Alms giving – portion of wealth given to the local mosque
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Pilgrimage
Ethics
Defined by Qu’ran, Haddith, and Jurisprudence
Animism
Summary
Anthropological term for indigenous spirituality/religion
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Broad category of religious observance, but no conformity across
villages/areas/islands/countries
There may be a mix of animism and other religions (e.g. Christianity)
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Sacred
Individual or household Gods
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May have local spiritual figures/identities
Local shrines/holy places
People
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Holy people/witch doctors etc. varied depending on local tradition/custom
Traditions
Varied
Ethics
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ethics
Buddhism
Summary
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Fourth largest world religion
Origins in Northern India, widespread adherence throughout southern Asia 1982
Based on the teaching of Buddha.
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Branches out from Hindusim
Significant emphasis on Karma, and attaining merit to ensure better state of
rebirth.
Nirvana, freedom from the state of eternal rebirth, is a central idea however
what exactly Nirvana constitutes is not agreed upon.
Sacred
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Texts – teachings of Buddha, various collections of authoritative texts are
held by different sub-schools of thought, no one collection is considered
authoritative. The first known text was written down 400 years after Buddha.
Temples/Monastries
Shrines
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Places of Pilgramage from Buddha’s life.
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People
Monks- those who have dedicated their lives to live as ascetics to achieve
Nirvana
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Traditions
Meditation, casting aside of physical cravings and desires.
Ethics
Variations according to the school/sub-school of Buddhism and their
texts/traditions.
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Baha’i
Summary
Monotheistic religion that emphasises the spiritual unity of all human kind.
3 core principles
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Unity of God
Unity of Humanity
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Unity of religion
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Emerged from Shia branch of Islam, in late 1800s, now considered a stand
alone religion.
Precursor to the emergence of Baha’I was the Bab (the gate) who declared
himself the twelfth Imam of Shia Islam, and introduced the expectation of a
coming holy person who would be “He whom God shall make manifest”
Each major world religion is seen as a precursor to Baha’I faith, iterations of
what would come from Baha’u’llah Information
Sacred
Text – Writings of Baha’u’llah the founder of Baha’I (Most Holy Book, Book of
Certitude, Gems of Divine Mysteries, Seven Valleys and the Four Valleys)
Other canonical texts are the writings and authenticated talks of Abdul-Baha,
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writings of Shoghi Effendi, and writings, judgements and laws of the
Universal House of Justice.
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Temple- Baha’I house of worship in Samoa. Often meet in Baha’I centres or
homes.
People
Elected or appointed officials at local, regional, national and international
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levels who are responsible for controlling the affairs of Baha’I religion,
propagating teachings and protecting the community
Key figures are the members of the universal house of justice.
Traditions
Holy Days
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April 21, 29 May 2 – Baha’u’llah’s public declaration of his mission
May 23 – Bab’s declaration of his mission
May 29 – Passing of Baha’u’llah
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July 9 – Martyrdom of the bab
October 20 – Birth of Bab
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November 12 – Birth of Baha’u’llah
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Fast 19 Days a year
Daily prayer
Each location/group will have their own traditions and customs
Ethics
Based on their scriptures and social principles
Unity of God
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Unity of Religion
Unity of humanity
Unity in diversity
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Equality between men and women
Elimination of all forms of prejudice
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World peace and a New World order
Harmony of Religion and science
Independent investigation of truth
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Principle of Ever-Advancing civilization
Universal compulsory education
Universal auxiliary language
Obedience to government and non-involvement in partisan politics
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unless submission to law amounts to a denial of Faith.
Elimination of extremes of wealth and poverty
Spiritual solutions to economic problems.
Questions/Comments
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If time or if required choose particular denominations eg. Methodist, Sanatani Hindu
to explore further differences in belief systems.
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Feel free to make any other closing comments to wrap up this session.
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